DOCSLIB.ORG

Mischtext Und Zweisprachigkeit

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Mischtext Und Zweisprachigkeit Newcastle University ePrints Andersen E. Birgitta of Sweden in Northern Germany: Translation, Transmission and Reception. In: Andersen, E.A., Lähnemann, H., Simon, A, ed. A Companion to Mysticism and Devotion in Northern Germany in the Late Middle Ages. Leiden: Brill, 2013, pp.205-230. Copyright: This is the author’s post-refereed, pre-print version of a chapter published in its final definitive form by Brill, 2013 and available from: http://dx.doi.org/10.1080/13698230.2011.529703 Always use the definitive version when citing. Further information on publisher website: http://www.brill.com/ Date deposited: 25th March 2014 Version of chapter: Author pre-print This work is licensed under a Creative Commons Attribution-NonCommercial 3.0 Unported License ePrints – Newcastle University ePrints http://eprint.ncl.ac.uk Pre-print version from: Companion to Mysticism and Devotion in Northern Germany in the Late Middle Ages, ed. by Elizabeth Andersen, Henrike Lähnemann and Anne Simon (Brill’s Companions to the Christian Tradition 44), Leiden 2013, pp. 215–230. ISBN 9789004257931 With thanks to Brill for their permission to publish the pre-print version online Birgitta of Sweden: Translation, Transmission and Reception in Northern Germany Elizabeth Andersen Birgitta of Sweden (1303-73), the most important saint of Northern Europe, exercised a profound influence on the spirituality of the late Middle Ages through the Revelationes Sanctae Birgittae which record her prophetic visions.1 She stands first in a line of late-medieval female prophets, including her near contemporary Catherine of Siena and Joan of Arc. Within the context of this volume Birgitta is a key figure in the transmission of mystical thought. The translation and adap- tation of the voluminous Revelationes in Northern Germany highlight the central importance of Lübeck as a hub for the dissemination of texts through the new art of printing and reveal the sig- nificance of the Hanseatic League (Hanse) as a network for cultural exchange. This chapter has as its focus two incunables from the Lübeck printing houses, which together epitomize the transformation from the visionary to the devotional, that process which is so central to many of the contributions in this volume: the Revelationes Sanctæ Birgittæ, printed by Barthol- omäus Ghotan in 1492, and the Low German Sunte Birgitten Openbaringe, printed by the Mohnkopf Press in 1496. Although the interval of time between the printing of these texts is only four years, they represent very different stages in the cult of Birgitta of Sweden. The Revelationes is the work of Birgitta’s confessors who translated the revelations she wrote and dictated into Latin. The shaping of these revelations by Alfonso of Jaén, as the chief editor, was done with the express purpose of making the case for the canonization of Birgitta, which succeeded in 1391. The Openbaringe is a reworking of the Revelationes a century later when Birgitta was a well-established saint and her daughter Katarina recently canonized (1484). This hagiographical status is reflected in the abridgement and adaptation done for the print. The manner in which the Mohnkopf adap- tor translated, edited and reshaped the Revelationes altered the character of the work decisively, ac- commodating it to the tastes and sentiments of a late fifteenth-century readership. This is immedi- ately evident in the proportions of the Revelationes and the Openbaringe which are strikingly differ- ent: where the Revelationes was large folio in format and consisted of 422 leaves, double column, with 46 lines to the page, the Openbaringe was quarto in format and had 204 leaves, with 29 lines to the page. In what follows, the focus will be on the principles which informed the Mohnkopf adaptor’s re- working and reshaping of the Revelationes and for whom this work was intended. One of the structural principles in the recasting and supplementing of the material was the development of a saint’s life. The following thumbnail sketch of the life of Birgitta highlights those elements which resonated with the dominant mood of devotion in the late fifteenth century. In the Revelationes Birgitta emerges as a charismatic and political visionary whose contemplative mysticism was interwoven with social engagement and a commitment to the salvation of the world. This was by no means clear from the outset; it is fitting that she (together with Dorothea of Montau, →Suerbaum) was made the patron saint of widows since it is only after the death of her husband Ulf Gudmarsson in c. 1345 and after she had four sons and four daughters that she moves into the limelight. Before Birgitta received her “calling vision” in which she was directed to be- 1 Morris, St Birgitta of Sweden (1999); Sahlin, Birgitta of Sweden and the Voice of Prophecy (2001). BCCT42 chapter 9: Andersen 2 Birgitta of Sweden come the sponsa et canale, the bride of and channel for Christ, only a few biographical facts are recorded; it can be inferred that she came from a socially privileged and well-connected family since her mother’s family was related to the royal Folkung dynasty. The starting point for both her fame and her regular visions is the year 1349 when she was directed by Christ to go to Rome. Ac- companied by three of her children, Karl, Birger and Katarina, she spent the rest of her life in Rome, making a pilgrimage to the Holy Land while she was there. She emerges as a new type of saint and a controversial figure who, on the authority of the revelations she received, sought to reform the dissolute court of Stockholm, castigated knights, priests and bishops for their actions, sought to persuade three popes, Clement VI, Urban V and Gregory XI, to restore the papacy to Rome from Avignon and gave advice concerning a peaceful solution to the Hundred Years War between England and France. Work on the application for Birgitta to be considered for canonization began in the year following her death in 1373. The canonization process, begun in 1379 under Pope Urban VI, was completed with spectacular speed in twelve years in 1391 under Pope Boniface IX, just 18 years after Birgitta’s death. The swiftness of the process was in no small part due to the politics of the contemporary papacy.2 From the Revelationes Sanctae Birgittae to the Sunte Birgitten Openbaringe The transformation of a personal religious vocation to a model of European relevance was initiated and supported in Sweden by three confessors: Master Mathias Ovidi, canon of Linköping, Prior Petrus Olavi of the Cistercian Abbey of Alvastra and Master Petrus Olavi of Skänninge who trans- lated Birgitta’s revelations from Swedish into Latin. Her fourth confessor, Alfonso Pecha, a former bishop of Jaén, whom Birgitta met in Rome in 1367, then edited and shaped the revelations. 3 The Birgittine corpus follows symbolic structures with twelve books in total, of which seven form the ‘heavenly book’ (Liber caelestis) together with book VIII, the Liber caelestis imperatoris ad reges; the four supplementary books each address a specific audience: the Regula Salvatoris, Sermo angelicus, Quattuor orationes and Revelationes extravagantes. Alfonso ordered some seven hundred revelations into the eight books of the Revelationes, providing the chapters with titles. Signific a nt l y, h e did not compile the Revelationes in chronological order. Rather, in the preparation of the revelations to support Birgitta’s canonization it was important to foreground the divine inspiration and her pro- phetic role. Some books still have a time frame as reference, such as Book III which draws on the time she spent in Rome (1349-73). Others have a thematic focus: in Book IV the scope of the vi- sions extends to Europe with a number targeted at high-ranking clergy and secular political lead- ers. All this culminates in the symbolically numbered Book VII which details the revelations Bir- gitta received during her stay in the Holy Land (1371-72). These revelations are those with the most enduring visual legacy since they influenced the way in which events from the life of Jesus were depicted, most notably the Birth and Crucifixion.4 They alone are in more or less chronologi- cal order since they emulate the formula of the Gospels – we have here a fifth account of the life of Jesus, retold in visions. Birgitta’s visions range from private devotions to political and public messages; she meditates on the human condition, domestic affairs in Sweden and ecclesiastical matters in Rome; she expresses 2 Cf. Sahlin, Voice of Prophecy, 159–168. 3 The Revelations of St. Birgitta of Sweden. Vol. 1, Liber Caelestis, Books I–III, transl. Searby (2006) 11-15. 4 Cf. Aili / Svanberg, Imagines Sanctae Birgittae: the earliest illuminated manuscripts and panel paintings related to the revelations of St Birgitta of Sweden (2003), Vol. 1, 93–101; Vol. 2, 107–123. Cornell, The Iconography of the Nativity of Christ (1924), 1–45; Andersson, Birgitta och dat heliga landet (1973), 107– 113. BCCT42 chapter 9: Andersen 3 Birgitta of Sweden devotion to the Virgin Mary and praise of the Incarnation. The editorial work in the production of the Revelationes proved to be highly successful, as the breadth of the canvas ensured that the work had appeal for different interest groups, providing insight into matters that ranged from politics to the interpretation of biblical scenes. This concept clearly worked; after the establishment of the Birgittine Order in the 1380s, the canonization of Birgitta in 1391 and the spread of the Birgittine 5 cult throughout Europe, interest in the Revelationes grew rapidly. The Latin text circulated all over Germany. The translation of extracts from the Revelationes into German dates back to the late fourteenth century, although the majority are from the fifteenth century.
Load more

Recommended publications
  • Erwin Panofsky
    Reprinted from DE ARTIBUS OPUSCULA XL ESSAYS IN HONOR OF ERWIN PANOFSKY Edited l!J M I L LA RD M EIS S New York University Press • I90r Saint Bridget of Sweden As Represented in Illuminated Manuscripts CARL NORDENFALK When faced with the task of choosing an appropriate subject for a paper to be published in honor of Erwin Panofsky most contributors must have felt themselves confronted by an embarras de richesse. There are few main problems in the history of Western art, from the age of manuscripts to the age of movies, which have not received the benefit of Pan's learned, pointed, and playful pen. From this point of view, therefore, almost any subject would provide a suitable opportunity for building on foundations already laid by him to whom we all wish to pay homage. The task becomes at once more difficult if, in addition to this, more specific aims are to be considered. A Swede, for instance, wishing to see the art and culture of his own country play apart in this work, the association with which is itself an honor, would first of all have to ask himself if anything within his own national field of vision would have a meaning in this truly international context. From sight-seeing in the company of Erwin Panofsky during his memorable visit to Sweden in 1952 I recall some monuments and works of art in our country in which he took an enthusiastic interest and pleasure.' But considering them as illustrations for this volume, I have to realize that they are not of the international standard appropriate for such a concourse of contributors and readers from two continents.
    [Show full text]
  • The Swedish Approach to Fairness
    FACTS ABOUT SWEDEN | GENDER EQUALITY sweden.se PHOTO: MELKER DAHLSTRAND/IMAGEBANK.SWEDEN.SE PHOTO: The Swedish welfare system, which entitles both men and women to paid parental leave, has been central in promoting gender equality in Sweden. GENDER EQUALITY: THE SWEDISH APPROACH TO FAIRNESS Gender equality is one of the cornerstones of Swedish society. The aim of Sweden’s gender equality policies is to ensure that women and men enjoy the same opportunities, rights and obligations in all areas of life. The overarching principle is that every- areas of economics, politics, education school level onwards, with the aim of one, regardless of gender, has the right and health. Since the report’s inception, giving children the same opportunities to work and support themselves, to bal- Sweden has never finished lower than in life, regardless of their gender, by ance career and family life, and to live fourth in the Gender Gap rankings, which using teaching methods that counteract without the fear of abuse or violence. can be found at www.weforum.org. traditional gender patterns and gender Gender equality implies not only equal roles. distribution between men and women Gender equality at school Today, girls generally have better in all domains of society. It is also about Gender equality is strongly emphasised grades in Swedish schools than boys. the qualitative aspects, ensuring that in the Education Act, the law that gov- Girls also perform better in national the knowledge and experience of both erns all education in Sweden. It states tests, and a greater proportion of girls men and women are used to promote that gender equality should reach and complete upper secondary education.
    [Show full text]
  • Towards the Kalmar Union
    S P E C I A L I Z E D A G E N C I E S TOWARDS THE KALMAR UNION Dear Delegates, Welcome to the 31st Annual North American Model United Nations 2016 at the University of Toronto! On behalf of all of the staff at NAMUN, we welcome you to the Specialized Agency branch of the conference. I, and the rest of the committee staff are thrilled to have you be a delegate in Scandinavia during the High Middle Ages, taking on this challenging yet fascinating topic on the futures of the three Scandinavian Kingdoms in a time of despair, poverty, dependence and competitiveness. This will truly be a new committee experience, as you must really delve into the history of these Kingdoms and figure out how to cooperate with each other without sending everyone into their demise. To begin, in the Towards the Kalmar Union Specialized Agency, delegates will represent influential characters from Denmark, Norway and Sweden, which include prominent knights, monarchs, nobles, and important religious figures who dominate the political, military and economic scenes of their respective Kingdoms. The impending issues that will be discussed at the meeting in Kalmar, Sweden include the future of the Danish and Norwegian crowns after the death of the sole heir to the thrones, Olaf II. Here, two distant relatives to Valdemar IV have a claim to the throne and delegates will need to decide who will succeed to the throne. The second order of business is to discuss the growing German presence in Sweden, especially in major economic cities.
    [Show full text]
  • Strategies of Sanity and Survival Religious Responses to Natural Disasters in the Middle Ages
    jussi hanska Strategies of Sanity and Survival Religious Responses to Natural Disasters in the Middle Ages Studia Fennica Historica The Finnish Literature Society (SKS) was founded in 1831 and has, from the very beginning, engaged in publishing operations. It nowadays publishes literature in the fields of ethnology and folkloristics, linguistics, literary research and cultural history. The first volume of the Studia Fennica series appeared in 1933. Since 1992, the series has been divided into three thematic subseries: Ethnologica, Folkloristica and Linguistica. Two additional subseries were formed in 2002, Historica and Litteraria. The subseries Anthropologica was formed in 2007. In addition to its publishing activities, the Finnish Literature Society maintains research activities and infrastructures, an archive containing folklore and literary collections, a research library and promotes Finnish literature abroad. Studia fennica editorial board Anna-Leena Siikala Rauno Endén Teppo Korhonen Pentti Leino Auli Viikari Kristiina Näyhö Editorial Office SKS P.O. Box 259 FI-00171 Helsinki www.finlit.fi Jussi Hanska Strategies of Sanity and Survival Religious Responses to Natural Disasters in the Middle Ages Finnish Literature Society · Helsinki Studia Fennica Historica 2 The publication has undergone a peer review. The open access publication of this volume has received part funding via a Jane and Aatos Erkko Foundation grant. © 2002 Jussi Hanska and SKS License CC-BY-NC-ND 4.0. International A digital edition of a printed book first published in 2002 by the Finnish Literature Society. Cover Design: Timo Numminen EPUB Conversion: eLibris Media Oy ISBN 978-951-746-357-7 (Print) ISBN 978-952-222-818-5 (PDF) ISBN 978-952-222-819-2 (EPUB) ISSN 0085-6835 (Studia Fennica) ISSN 0355-8924 (Studia Fennica Historica) DOI: http://dx.doi.org/10.21435/sfh.2 This work is licensed under a Creative Commons CC-BY-NC-ND 4.0.
    [Show full text]
  • Svenskt Gudstjänstliv Årgång 82 / 2007
    Svenskt Gudstjänstliv årgång 82 / 2007 Hjärtats tillit förord 1 omslagsbild Luther skapade ett eget emblem eller vapenmärke, den s.k. Lutherrosen, som han såg som en enkel symbol för hela sin tankevärld. I ett brev den 8 juli 1530 ger han följande förklaring till sitt emblem: Först är det ett kors, svart i ett hjärta med naturlig färg, för att jag skall påminnas om att tron på den Korsfäste gör oss saliga. Ty om man tror av hjärtat, blir man rättfärdiggjord… Ett sådant hjärta skall sitta mitt i en vit ros som symbol för att tron ger glädje, tröst och frid – den sätter kort sagt den troende i glädjens vita ros. Tron ger inte den frid och glädje som värl- den ger. Därför skall rosen inte vara röd utan vit, ty den vita färgen är alla saliga andars och änglars färg. Rosen skall stå i ett himmelsblått fält som symboliserar att glädjen i anden och tron är en början på den kommande himmelska glädjen. Den är redan nu en del av tron, som i hoppet griper om det man ännu inte ser. Och runt detta fält finns en gyllene ring som ett tecken på att saligheten i himmelen är evig och utan slut, och därtill mer värd än all jordisk glädje, precis som guldet är den allra ädlaste och dyrbaraste av metaller. 2 svenskt gudstjänstliv 2007 Svenskt Gudstjänstliv årgång 82 / 2007 Hjärtats tillit Trosförmedling i luthersk tradition redaktör Sven-Åke Selander Lars-Olle Armgard Anders Dillmar Lars Eckerdal Ragnar Holte Jørgen Kjærgaard Inger Selander Birgit Stolt Bernice Sundkvist förord 3 Laurentius Petri Sällskapet för svenskt gudstjänstliv abonnemang på årsboken svenskt gudstjänstliv Det finns två typer av abonnemang 1 Medlemmar i Laurentius Petri Sällskapet för svenskt gudstjänstliv (LPS) erhåller årsboken som medlemsförmån samt meddelanden om sällskapets övriga verksamhet.
    [Show full text]
  • Ioasaph of Rhodes' Inventory of the Archbishops of Sinai
    Journal of Eastern Christian Studies 72(1-2), 33-70. doi: 10.2143/JECS.72.1.3287534 © 2020 by Journal of Eastern Christian Studies. All rights reserved. SINAITICA (2): IOASAPH OF RHODES’ INVENTORY OF THE ARCHBISHOPS OF SINAI ALEXANDER TREIGER In September 1640, Ioasaph of Rhodes, the archbishop (in 1617-1660) of the Sacred Monastery of the God-Trodden Mount Sinai drew up an inventory of the hierarchs of Sinai mentioned in Sinai Arabic (and, on a few occasions, Greek) manuscripts.1 This inventory is preserved in Sinai gr. 2215, fol. 27r / p. 51.2 In his Abridgment of Sacred and World History (Ἐπιτομὴ τῆς ἱεροκοσμικῆς ἱστορίας), first printed in Venice in 1677, Ioasaph’s disciple Nectarius (1602-1676, patriarch of Jerusalem in 1661- 1669) incorporated the information from Ioasaph’s inventory into his own catalogue of the Sinai hierarchs.3 Nectarius’ catalogue, in turn, was worked into the various Greek ‘Descriptions’ of Mount Sinai, the first of which was printed in Tîrgoviște, Romania in 1710.4 An updated Arabic translation of it is preserved in Beirut, Bibliothèque Orientale 17, from 1 This article is the second installment in the series ‘Sinaitica’. For the first installment, see A. Treiger, ‘Sinaitica (1): The Antiochian Menologion, Compiled by Hieromonk Yūḥannā ῾Abd al-Masīḥ (First Half of the 13th Century)’, Христианскй восток / Chris- tian Orient, 8 (14) (2017), pp. 215-252. I am grateful to the anonymous reviewer for critical comments and suggestions. 2 Though several publications have referred to Ioasaph’s inventory, only one seems to provide the correct manuscript number: Κ.
    [Show full text]
  • A Saintly Woman Is Not a Starving Woman: Parrhesia in “Birgitta's
    A Saintly Woman is Not a Starving Woman: Parrhesia in “Birgitta’s Heart is a Pot of Delicious Food” Judith Lanzendorfer College of Arts, Humanities, and Social Sciences, English Department University of Findlay 1000 N. Main St. Findlay, 45840, Ohio, USA e-mail: [email protected] Abstract: This article focuses on Chapter 54, “Birgitta’s Heart is a Pot of Delicious Food”, of Birgitta of Sweden’s Revelationes extravagantes. This vision is striking in its use of parrhesis, the idea of speaking “truth to power”, particularly because this vision is less edited by an amanuensis than any other section of Birgitta’s works. Also striking in this vision is the use of food, which is often presented in medieval women’s visionary texts as a temptation; in Chapter 54 food is framed in a positive way. It is only ash from a fire that the food is cooked over, framed as worldly temptation, that is problematic. As such, the emphasis in the vision is balance between an understanding of the secular world and how it can coexist with one’s spiritual nature. Keywords: Birgitta of Sweden, Parrhesis, Foodways, Visionary, Authorial Voice In Chapter 54 of Revelationes extravagantes Birgitta of Sweden recounts a vision which is now known as “Birgitta’s Heart is a Pot of Delicious Food”. In this vision, Birgitta relates that: Once when Lady Birgitta was at prayer, she saw before her in a spiritual vision a small fire with a small pot of food above it, and delicious food in the pot. She also saw a man splendidly dressed in purple and gold.
    [Show full text]
  • Wittenberg Influences on the Reformation in Scandinavia by Simo Heininen, Otfried Czaika
    Wittenberg Influences on the Reformation in Scandinavia by Simo Heininen, Otfried Czaika Wittenberg was the most important source of inspiration for the Reformation in both of the Scandinavian kingdoms, the Danish kingdom and the Swedish kingdom. In both kingdoms, the authorities played a defining role in the Reformation, though it proceeded very differently in these two Early Modern states. The Reformation became securely established most quickly – both politically and in terms of church law – in the Danish core territory. Sweden, on the other hand, was de facto already a Lutheran country before 1550, though it did not become Lutheran de jure also until the last decade of the 16th century. Particularly in the peripheral parts of Scandinavia (especially Norway and Iceland), the Reformation went hand in hand with closer political integration in Scandinavia and it was therefore adopted rather reluctantly by the population. TABLE OF CONTENTS 1. Political Background 2. Denmark 3. Norway and Iceland 4. Sweden 5. Finland 6. Conclusion 7. Appendix 1. Sources 2. Bibliography 3. Notes Indices Citation Political Background From 1397, the kingdoms of Denmark, Norway and Sweden were united in a personal union (the so-called Kalmar Union) under Danish control (ᇄ Media Link #ab). In the early-16th century, the union was approaching its end. There were increasing tensions between Denmark and Sweden, the latter being governed by regents from the House of Sture. In November 1520, Christian II of Denmark (1481–1559) (ᇄ Media Link #ac), the last union king, was crowned for a second time in Stockholm. After the coronation festivities had been concluded, a heresy trial was staged with the help of the Archbishop of Uppsala and the accused were the supporters of the Sture party.
    [Show full text]
  • Faith- Future Nathan Söderblom As Inspiration for Our Time Uppsala 7-9Th of November 2014
    THE ARCHBISHOP CHURCH OF SWEDEN UPPSALA Uppsala, May 2014 Life - Faith- Future Nathan Söderblom as inspiration for our time Uppsala 7-9th of November 2014 On the 8th of November 1914 Nathan Söderblom was consecrated Archbishop of Uppsala. He was then a well known theologian with an international network but not an obvious choice: he was appointed by the king despite coming third in the preceding election. Starting on Friday the 7th of November 2014 we want to examine his lasting impact and in what way his efforts within ecumenism, the history of religions, church leadership and other areas have something to offer for the future, 100 years on. You are invited to join the conference, which will be held in the University building of Uppsala University. There will also be worship in the Cathedral. As a part of the conference a public lecture will be given by the Most Rev Antje Jackelén, Archbishop of Uppsala, and a memorial service will be held on the centenary date. Programme (the programme may be subject to changes) Friday 7th of November 15.30 Registration, coffee, informal welcome (University building) 16.00 1st seminar Right Rev Jonas Jonsson, bishop emeritus of Strängnäs: Facing the Future, an introduction to Nathan Söderblom 18.00 Vesper (Cathedral) Sung by Uppsala Cathedral Boys’ Choir, director Margareta Raab 19.00 Dinner (Archbishop’s residence) Saturday 8th of November 09.00 2nd seminar (University building) Joseph Prabhu, Professor of Philosophy and Religion, California State University CSULA: The Living God and other Ultimates: Toward a Theology of World Religion 10.00 Coffee 10.15 3rd seminar Professor Sven-Erik Brodd, Uppsala University: Evangelical Catholicity Archbishop´s Office Telephone: E-mail: SE-751 70 Uppsala +46-18-16 95 00 [email protected] 11.30 4th seminar Sara Gehlin, doctoral student, Lund University: Unity, Action and Spirituality.
    [Show full text]
  • Devotion and Obedience: a Devotio Moderna Construction of St Bridget of Sweden in Lincoln Cathedral Chapter Manuscript 114
    Devotion and Obedience: A devotio moderna construction of St Bridget of Sweden in Lincoln Cathedral Chapter Manuscript 114 Sara Danielle Mederos Doctor of Philosophy October 2016 Devotion and Obedience: A devotio moderna construction of St Bridget of Sweden in Lincoln Cathedral Chapter Manuscript 114 Sara Danielle Mederos A thesis submitted in partial fulfilment of the requirements of the University of Lincoln for the degree of Doctor of Philosophy October 2016 2 Abstract This thesis analyses the construction of the pious lay female in Lincoln Cathedral Manuscript MS 114, through the example of Saint Bridget of Sweden. MS 114 is a devotional manuscript compiled of nineteen different, individual, articles. These nineteen articles are arranged in two, nearly equal, parts. The first part includes several Birgittine texts whereas the second part provides a more thematic approach, emphasising the virtues of humility, chastity, and overall spiritual obedience. Compiled in the Netherlands, sometime during the early fifteenth century, MS 114’s articles were purposely chosen to form a single compilation and was meant to be read as an enhancement of one’s devotion. By analysing the contents of MS 114, its date and provenance, and putting it in the context of the religious movements of its original time and place, this thesis argues that MS 114 was an early manuscript of the devotio moderna movement; a religious movement which attracted many lay devotees and particular female members and which emphasised the use of literature and, in particular, of written examples of holy, female lay lives. MS 114 uses the life of Bridget of Sweden, other works about her, and extracts from other theological texts to explore two devotio moderna virtues.
    [Show full text]
  • The Oxford Movement and the Early High Church Spirituality in Sweden
    International Journal for the Study of the Christian Church ISSN: 1474-225X (Print) 1747-0234 (Online) Journal homepage: https://www.tandfonline.com/loi/rjsc20 The Oxford Movement and the early High Church spirituality in Sweden Oloph Bexell To cite this article: Oloph Bexell (2018) The Oxford Movement and the early High Church spirituality in Sweden, International Journal for the Study of the Christian Church, 18:2-3, 277-292, DOI: 10.1080/1474225X.2018.1547538 To link to this article: https://doi.org/10.1080/1474225X.2018.1547538 © 2019 The Author(s). Published by Informa UK Limited, trading as Taylor & Francis Group Published online: 22 Jan 2019. Submit your article to this journal Article views: 61 View Crossmark data Full Terms & Conditions of access and use can be found at https://www.tandfonline.com/action/journalInformation?journalCode=rjsc20 INTERNATIONAL JOURNAL FOR THE STUDY OF THE CHRISTIAN CHURCH 2018, VOL. 18, NOS. 2–3, 277–292 https://doi.org/10.1080/1474225X.2018.1547538 The Oxford Movement and the early High Church spirituality in Sweden Oloph Bexell Church History, University of Uppsala, Sweden ABSTRACT KEYWORDS In the early twentieth century, Swedish priests went to England The Oxford Movement; for pastoral studies. There they met the influential leaders of the Swedish High Church; Oxford Movement and were inspired by them. They discovered a Catholicity; Charles Gore; Catholic, but not Roman Catholic, worship and High Church E.B. Pusey; John Henry Newman; John Keble; spirituality. They read Charles Gore, E.B. Pusey and others. Their German Neo-Lutheranism; great discovery was the eucharistic worship and its sacramentally Scottish Free Churches; orientated liturgy and the world-wide Catholic Church, a catho- Gunnar Rosendal; licity they recognised in the Church of Sweden.
    [Show full text]
  • Erebea Revista De Humanidades Y Ciencias Sociales Núm
    Erebea Revista de Humanidades y Ciencias Sociales Núm. 1 (2011), pp. 41-56 issn: 0214-0691 Preaching the Sacraments: Catechesis for the Laity or Education for the Clergy? Roger Andersson Universidad de Estocolmo Resumen Abstract Es un estudio sobre una serie de quin- This study investigates into a series of ce cortos sermones (collationes) acerca de fifteen short sermons collationes( ) on the los sacramentos que fueron predicados Sacraments, preached by an unidentified por un fraile no identificado (‘frater Inge- friar (‘frater Ingemarus’) in connection with marus’) en el contexto de las visitas reali- the visitations that his archbishop Birgerus zadas por su arzobispo Birgerus Gregorii a Gregorii made in the diocese of Uppsala in la diócesis de Uppsala durante el invierno the winter of 1376-77. The contents of the de 1376-77. Tras resumir brevemente el sermons are briefly summarized and the contenido de los sermones, el autor debate question of audience is discussed. The arti- la cuestión de su audiencia, argumentando cle argues that the collationes were not only que las “collationes” no iban dirigidas sólo directed to the priests but seemingly to all a los sacerdotes, sino también, a lo que pa- who were present in the churches visited by rece, a todo el que se hallaba presente en las the bishop. The evocative imagery suggests iglesias visitadas. Su evocadora imaginería that they may have been targeted specifi- sugiere que podían haber sido concebidos cally at lay people, an audience that needed específicamente para los laicos, un audito- not only instruction about the Seven Sac- rio necesitado no sólo de instrucción en los raments but also needed to be moved in siete sacramentos sino también de impulso their hearts to fully grasp their effects.
    [Show full text]